The Second Precept

I recently gave this talk as part of a series on the Five Precepts at a Tuesday drop-in group:

When we considered the first precept: abstention from killing living beings, it quickly became apparent that this extended beyond not committing murder and led to many other ethical considerations. Similarly, the second precept is not constrained to simply undertaking not to steal. But before we broaden the context, let’s look at the most obvious implication of this precept.

Many years ago I used to be an RAF Policeman. During my training I had to learn the definition of stealing: ‘A person steals who takes and carries away any article capable of being stolen, with the intent at such time of taking, to permanently deprive the owner thereof.’

Intent is obviously important. If a friend visits your home and leaves their umbrella behind, you have obviously not stolen it. You intend to take it back to them but simply don’t get round to it. That’s not stealing, that’s procrastination. You friend doesn’t contact you and ask for it back so they don’t seem to miss it and meanwhile, you find it quite useful to have an umbrella so you now regard it as yours. You now have the intent to permanently deprive the owner of the umbrella. That’s stealing.

To take something from another person against their wishes is also an act of extreme egotism. The taker believes their need to possess an object is more important than the owner’s rights to their property. Taking the not given on a lesser scale can also be found closer to home. For example, failing to repay loans from friends and family within the agreed time limit.
Borrowing books that we fail to return once they are read is a common way to take that which is not given.

How many of us have added that little extra to our expenses claims? My favourite justification is, “Well I know I’m bound to have forgotten to claim something so I am entitled to add a bit to compensate”. Obviously I am no saint in these matters. I work from home and my company pays for any postage charges I incur. I used to mail out a great deal so I have a system whereby I can purchase credit from Royal Mail and print off stamps on my computer. These costs are claimed from my employer. Over the last 9 months, I have been mailing out much less but as I live miles away from the nearest Post Office, I have been known to print off stamps using my company’s credit for my personal mail. Once again, there is always justification, “They don’t realise how much extra time I work that I don’t get paid for…” Generosity is supposed to be the positive aspect of the Second Precept yet I use it to justify taking the not given.

Sadly we live in a society where moral judgements are often based on what we can get away with. Imagine what you would do if your employer made and error and paid you twice or you were reimbursed twice for a product you bought over the internet and returned because it was not suitable for use, Both these things have happened to me in the past 12 months. So, don’t be too quick to say, “Oh I never steal so this precept is easy”. Are we all as scrupulously honest as we like to think we are?

There are many other ways the not given can be taken and these are not so obvious. You wake up in the morning. You meditate. The sun is shining and you feel great. You are light on your feet, you look in the mirror when you clean your teeth and you see a happy person. Then your partner or someone at work or a person on the till in the supermarket, for whatever reason, is having a really bad day. They interact negatively with you and quite deliberately bring you down. They have deprived you of your good humour and spoilt your nice day. They have taken something from you that you were enjoying and you wished to keep.

More examples: you have had a row or a dispute of some kind. You are hurt and angry. You have a good friend who you know will understand and be sympathetic to the bruising you have been submitted to. So you call them on the phone. They answer, but they mention that they are just leaving go to the cinema. You ignore this and continue to pour your troubles down the line. Your friend is sympathetic but it is obvious from their voice that this is not the best time. You pretend you haven’t picked up this signal and continue to impose yourself. You are taking the not given.

Denying someone the space to hold their own views and opinions is another way we can take the not given. Parents can so easily do this to their children – usually with the best motives but it is a sensitive bit of tight-rope walking. You may want them to follow you into the family business, observe the same religion, vote the same way. You want them accept your point of view but do you want them to think for themselves, or do you want to remove any options to ensure that they will think like you?

GENREROSITY

This is the positive counterpart of the second precept. You could almost say it is the antidote.

You can give in obvious ways; make a standing order to Amnesty International or the Bristol Buddhist Centre; sponsor a friend who is riding from Lands End to John O’Groats to raise money for a favourite charity. You can buy a copy of Big Issue, telling the vendor to keep the change. If you have had an enjoyable Tuesday evening at the Centre, you could put a little bonus in the Dana Bowl. But this is to imply that generosity is always about giving money.

You can also put in a few extra hours at work, even though you know that you won’t get paid for it but recognise it will make life easier for others. You could offer the book your friend wishes to borrow and tell them, “It’s a great book, don’t give it back, pass it on to someone else”. You may be a little broke and not have much to put in the Dana Bowl but you are happy to give a little time to stay behind and wash the cups at the end of the evening.

When your friend rings just as you are going out of the door, don’t allow them to impose but recognise that this is something they need to talk about and promise them you will call them later – then ensure that you do.

Sometimes giving generously can cost nothing at all. More years ago than I wish to remember, I was being trained as a salesman for J Lyons, Tea & Coffee Division. I was to practice my salesmanship in the field whilst being observed by the Training Manager, a grey haired Scotsman who had been in the business for many years. I was calling on hard-nosed supermarket managers in South London. The morning had not gone well and I had taken a bit of bruising. We stopped for lunch and in spite of the Training Manager’s gentle encouragement I was beginning to feel quite low. As we parked and walked to the next store, we both needed a pee break. We came to one of those Victorian conveniences set underground. As we descended the steps there was a long brass rail which gleamed like gold. Similarly, all the brass fittings in the toilets were freshly polished. The attendant sat in a small room reading Sporting Life. On the way out, the Training Manager put his head round the door.
“Are you the guy that polishes all this brass-work?”
The man looked up and nodded.
“It must take you hours – I’ve never seen a toilet look so sparkling”
The man’s face broke out in a broad smile, “Oh, thanks a lot”
As we ascended the stairs I said, “What was all that about?”
“Oh nothing really, it’s a rotten job so I just gave the guy a nice day”.

To summarise; there are as many ways to give generously as there are ways to take that which is not given. Find a little time to look inwards; see if you recognise ways that you may sometimes take that which is not given but perhaps have never recognised before. You may even spot ways that you can act with generosity that you have never previously considered.

“Remember that the happiest people are not those getting more, but those giving more.”
Jackson Brown

DEATH AND REBIRTH

HARVEY WEINSTEIN AND KARMA

Buddhists believe that all actions have consequences.  Positive actions have positive consequences and negative actions have negative consequences.  So we may say that Harvey Weinstein’s current predicament is the karmic consequence of his many negative actions both recent and historic.

Firstly, it is important to establish that karma is not a form of punishment meted out by some powerful deity, neither is it fate or destiny.  Our actions are often likened to seeds that are planted in the present but harvested in the future.  This future may be just minutes away or it may be many years before our actions mature into consequences.  However, this may be a little simplistic.

Karma is not a general law of causation but it is the way our deliberate actions shape our relationships with other people and affect the world we live in.  It is our intention, the deliberate wilful action that creates Karma.  

So in this case, it seems undeniable that Harvey Weinstein’s actions were aimed deliberately at satisfying his sexual urges with little or no consideration to how other parties were affected or damaged by them.  But what of all those who, because of the power wielded by him, were coerced into being complicit or remaining silent?  

These were deliberate actions albeit taken under duress.  They could have spoken out but chose not to out of fear of reprisals or damage to their own careers.  It could be that their actions were partially responsible for fostering the continued belief among some that sexual harassment was acceptable.